Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	day_n	night_n	utter_v	1,344	5	10.6230	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13022	A learned treatise in three parts, 1 The definition 2 The distribution of Divinity. 3 The happinesse of man; as it was scholastically handled by John Stoughton D.D. in Immanuell Colledge Chappell in Cambridge, while he was fellow there: and now published according to the copy left under his own hand.	Stoughton, John, d. 1639.; Burgess, Anthony, d. 1664.	1640 (1640)	STC 23309; ESTC S121757	47,895	106

improved by incomparable paines and industry that is far from my meaning but only as I said to exercise my selfe and you in this inquiry and yet ye know what the Philosopher saith that there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an increase and growth in all Arts And the common saying is discipulus est prioris posterior dies Day unto day uttereth speech and night unto night sheweth knowledge saith the Psalmist and though a Gyant be taller then a Pygme yet a Pygme upon his shoulders hath advantage of him though ancient surpasse modern times yet we ploughing with their heifer may understand their secrets and with their helpe may outstrip them in a word it is with the light of knowledge as with the lamps at the games in Athens one generation caries it as far as it can and after it doth tradere lampada to the succeeding generation which runs along further with it Secondly I do not imagine that which I am to propound absolute though comparatively I prefer it or produce it rather either to give some further light to these dark passages or at least some illustration to that which hath been said already by others Thirdly though for the generall I hope I shall insist in the right way yet for the particulars I do not intend them as full or accurate neither much lesse will I contend they are so for I could not hope to satisfie my self in them on the sodaine and therefore content my selfe to propound them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher speaks Now that I may proceed according to the nature of method which deduceth one axiom one precept out of another for it is there as you see it in spinning the lock of wool is first fastned upon the spindle and out of that the threed is drawn in a long series and then an hint of that is left to which the next is fastned till all be done in like manner so in an Art first the Definition is laid down out of which must be spun and drawn all the succeeding precepts and thus I will do with this the Definition then you may remember to have been this Divinity is a Doctrine of mans happinesse there be two words which note the subjectum formale Happinesse and the subjectum materiale Man and according to these two I frame the Distribution thus First of Happines simply considered Secondly of Happines in the Subject First of Happines in generall Secondly of Happines in particular according to the divers states of it in relation to the Subject to illustrate this I will put you in minde of three other distributions which harpe upon this though they doe not fully agree The first is of some that considering Divinity to be medicina animarum borrow termes from the Physick of the body which they accommodate to this and part it proportion ably into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mans misery by nature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his recovery by Christ from which the common method in Vrfin differs but little this supposeth mans fall or begins with it and therefore I think either omitteth something necessary or else incurreth a necessary confusion of those things which would better be more distinctly handled The second I find in a learned Author Estius in his preface upon the sentences who divides it into Theologia prima that treats of man in his first estate of integrity and Theologia secunda that considers him after his fall as to be guided to his happines and this comes a degree neerer to that I propounded than the former because it mentions both estates and handles them and yet it seemes short by one degree The third comes up yet closer and you shall find it in Trelcatius who divides Divinity thus there be two parts First de causis Salutis nostrae eoque de Dei operibus Secondly de Subjecto illius id est Homine varioque Hominis statu and explaning the ground of this distribution in the next words he speakes for my purpose more directly Salus enim saith he quae Theologiae finis proximus est duobus modis consideratur tum in se causis suis simpliciter tum Relate ad Subjectum ad quod ordinata est qua ratione variè modificatur pro conditione Subjecti multiplici in quo est where ye see ye have the same distribution of that I gave and in the same formality of termes almost and this superads a degree to the former which I think is necessary The first takes man as he is now faln and so applies meanes for recovery of his happinesse The second considers both of his standing first and then his fall This third abstracts what is common to both estates what is the common nature of his happinesse and so descends to the particular accommodation thereof according to the difference of his condition and this I think is full enough and large in extent to comprehend all things that this Doctrine is to meddle with and I will use no other reason to prove it because I think it carries some evidence of truth or at least probability with it especially supposing the grounds formerly laid but only that it is drawn out of the definition with such facility that it appeares to be a naturall distribution the doctrine of mans happines hath two parts First of Happinesse in it selfe in generall Secondly of mans happinesse in reference to the proper subject and now I proceed to some few principall subdivisions to give you a view and Synopsis of the whole Art Happinesse in generall hath two things in it to be considered First the parts or degrees or affections for I desire you to remember that I am not curious for termes Secondly the kinds of happinesse the parts or degrees are two First the Constitution of it or Habituall happinesse Secondly the Continuation of it or Actuall happinesse the former I briefly touched the last time the latter I conceive to consist in two things especially First the gracious Administration of all things without a man by God in ordine ad felicitatem for it is impossible that man should natare sine cortice and attaine to his own suo marti by his own endeavors without Gods providence supporting him and suggesting all necessaries to him there being the same proportion between him and God in this case that there is between inferior creatures and man and therefore as it is in architecture and such like Arts which in regard of the naturall aptitude of the subject may be speculative but in regard of the Artificer whose actions must passe upon it to bring their potentia to actus their possibilities to perfection are Practicall so or not much unlike in divinity it is Practicall most in regard of God as I noted in part before The second thing for the continuation of Happines the virtuous and religious operation of man which by the helpe of the former the grace of God he is able to produce in which respect